Two Newly Translated Essays by Michel Houellebecq
Originally, in 'Rester Vivant et autres textes' (1998)
Editor’s Note: I was recently approached by Ian McGaughan regarding his having discovered an online PDF scanned text, on the website Library Genesis, of the entirety of Michel Houellebecq’s early-career collection of essays “Rester Vivant; et autres textes” (March 12, 1998 being the version that was utilized, which is why it was cited as such, although it was originally published in 1991), as originally published by Librio, the original French publisher. We cannot comment on the publisher of the PDF scan of the French original, nor can we truthfully speak to the nature of the publisher. However, to put it simply, the PDF and its text has no issues, either in terms of any perceivable inaccuracy, nor malintent otherwise. We believe that it was simply shared for the mere act of sharing of the work by the acclaimed, beloved French writer Michel Houellebecq.
The French title, “Rester Vivant; et autres textes”, translates directly to “Staying Alive; and other texts”. The essay collection’s titular piece is not included here, as are the majority of the essays therein; it is a nearly 100-page collection. With the keen curational mind of Ian McGaughran, we have decided that these two texts work in a pair, for many overlapping, overarching thematic affairs: one’s relationship to spaces, social isolation, and cynicism of the state of human affairs and human nature — among others discernible and subjective.
As these are the first time they have been publicly translated from the original French into English, we acknowledge the importance of this effort, but more importantly, we acknowledge the importance of Michel Houellebecq as a writer, whose work holds as much truth and social aptitude today as its original publication. It is our sincere hope that you will find these two essays, culled from the original essay collection Rester Vivant; et autres textes and translated for the first time into English, to be both accurate in a translation sense, and accurate to the original text as well as Michel Houellebecq’s original intentions. If any representing, interested parties would like to communicate with us about our translation further, we would be more than willing and able to do so.
Note On Translation: Translated from the original text from French into English, translation efforts for these essays were taken up by Ian McGaughan, and assisted by Elijah Gibson, both of whom are fluent in French, and have done translation work before. Nevertheless, I must note here that neither could be considered experts in the field of French translation, or of French literature outright. Nevertheless — the relatively straightly-written nature of these works by Michel Houellebecq compel the editor, Alden Nagel, to feel that they are apt, appropriate and respectful. In a word, the translations work well. I would like to now thank Ian Mcgaughran for his initial inclination to research what exists of Michel Houellebecq’s work which is still untranslated into English and doing the grand majority of the initial translation efforts for both of the essays herein, Empty Skies and The Party. I would also like to thank Elijah Gibson for his efforts in assisting with the review and translation-editing of Ian McGaughran’s translation work, which, I should note, they worked in tandem so as to consolidate the accuracy and aptitude of the translation on the two essays presented here.
— Alden Nagel, Editor & Founder of Nut Hole Publishing
Empty Skies
In the film he planned to make on the Life of St. Paul, Pasolini intended to transpose the apostle's mission to the heart of the contemporary world; to imagine the form it might take in the midst of market modernity, without changing the text of the epistles. But his intention was to replace Rome with New York, and he immediately gives a reason for this: like Rome at the time, New York today is the center of the world, the seat of the powers that dominate the world (in the same vein, he proposes replacing Athens with Paris, and Antioch with London). After a few hours in New York, I realize that there's probably another, more secret reason, which only the 'film' could have revealed. In Rome like in New York, despite the apparent dynamism, there's a curious atmosphere of decay, of decrepitude, death, and of the end of the world. I'm well aware that they say " oh the city is bubbling, it's a melting pot here" and so on. However, strange as it may be, I felt more like staying in my hotel room, watching the seagulls fly across the abandoned port facilities on the banks of the Hudson. The rain fell softly on the brick warehouses; it was very soothing. I could easily imagine myself cloistered in an immense apartment, under a dirty brown sky, while on the horizon the last glimmers of sporadic fighting gradually spread. Later, I could go out and walk the streets, which would be indisputably deserted. A bit like the strata of vegetation superimposed on one another in a dense undergrowth, heights and styles come together in New York in an impenetrable jumble. Rather than a street, you sometimes feel as if you're walking through a canyon between rocky fortresses. It’s a little bit like Prague (except more limited; New York's buildings still only cover a century of architecture), you sometimes have the impression of drifting through an organism, one subject to the laws of natural growth. (In contrast, Buren's columns in the gardens of the Royal Palace remain frozen in childish opposition to their architectural environment; one clearly senses the presence of a human will, and a rather petty, gag-like human will at that.) It's possible that human architecture only achieves its greatest beauty when, by energetic bubbling and juxtaposition, it begins to evoke a natural formation. The same way that nature only achieves its greatest beauty when, through the play of light and abstraction of its forms, it hints at the idea of a voluntary origin.
The Party
The aim of the party is to make us forget that we are lonely, miserable, and doomed to death. In other words, to turn us into animals. That’s why the primitive has a highly developed sense of celebration. A good blaze of hallucinogenic herbs, three tambourines, and that’s it: he’s amused by nothing. In contrast, the average Westerner only achieves insufficient ecstasy at the end of interminable raves from which he comes out deaf and drugged: he has no sense of celebration at all. Deeply self-conscious, radically alienated from others, terrorized by death, he is incapable of achieving any kind of fusion. Yet he stubbornly persists. The loss of his animal condition saddens him, he feels ashamed and spiteful; he’d like to be a party animal, or at least pass for one. He’s in a nasty situation.
WHAT AM I DOING WITH THESE JERKS?
“For where two or three are gathered in my name, I am there among them.” (Matthew, 18:20). And that’s the whole problem: gathered in the name of what? What could possibly justify being gathered together?
Meeting for fun. This is the worst kind of hypothesis. In circumstances like these (nightclubs, folk dances, parties), which are clearly no fun at all, there’s only one solution: flirt. This takes us out of the realm of festivities and into that of fierce narcissistic competition, with or without the option of penetration (classically, a man needs penetration to obtain the desired narcissistic gratification; he then feels like he is something analogous to the slamming of the free game on the old pinball machines. The woman, more often than not, is content with the certainty that we want to penetrate her). If this kind of game disgusts all of you, or if some of you don’t feel up to it, there’s only one solution: leave as soon as possible.
Meeting to fight (student protests, environmental rallies, suburban talk shows). On the face of it, it’s an ingenious idea: the joyous cementing of a common cause can provoke a group effect, a sense of belonging, even genuine collective intoxication. Unfortunately, crowd psychology follows invariable laws: we always end up being dominated by the most stupid and aggressive elements. We therefore find ourselves in the middle of a noisy, even dangerous, bunch of hollers. The choice is therefore the same as in the nightclub: leave before things get rough, or flirt (in a more favorable context here: the presence of shared convictions and the various feelings provoked by the course of the protest may have slightly shaken the narcissistic shell.)
Meeting to fuck (sex clubs, private orgies, certain New Age groups). One of the simplest and oldest formulas: reuniting mankind with what is, indeed, its most common feature. Sexual acts take place, even if the pleasure isn’t always there. But that’s about it.
Meeting to celebrate (masses, pilgrimages). Religion proposes a highly original formula: boldly denying separation and death by asserting that, contrary to evidence, we bathe in divine love while heading towards a blissful eternity. A religious ceremony whose participants have faith would therefore offer a unique example of a successful celebration. Some agnostic participants may even feel won over by a sense of belief during the ceremony, but then risk a painful descent (a bit like sex, but worse). One solution: be touched by grace.
The pilgrimage, combining the advantages of the student protest with those of the New Frontiers trip, all in an atmosphere of spirituality aggravated by fatigue, also offers ideal conditions for flirting, which becomes almost involuntary, if not sincere. High hypothesis at the end of the pilgrimage: marriage + conversion. On the other hand, the descent can be terrible. Plan to follow up with a UCPA "board sports" holiday, which you can always cancel (ask about cancellation conditions beforehand).
THE PARTY WITHOUT TEARS.
In reality, if you're planning to have fun, you're sure to get bored. The ideal situation would be to give up partying altogether. Unfortunately, the partygoer is such a respected figure that this renunciation leads to a sharp deterioration in social image. The following tips should help you avoid the worst (staying on your own until the end, in a state of boredom bordering on despair, with the mistaken impression that others are having fun).
Be aware beforehand that the party is bound to fail. Visualize examples of previous failures. This does not mean adopting a cynical or dull attitude. On the contrary, a humble and smiling acceptance of the collective disaster can lead to success: transforming a failed party into a moment of pleasant banality.
Always plan to go home alone, in a cab.
Before the party: drink. Moderate doses of alcohol have a socializing and euphoric effect, with no real competition.
During the party: drink, but in smaller doses (the cocktail of alcohol + eroticism quickly leads to violence, suicide and murder). It's more ingenious to take 1/2 Lexomil at the right moment. As alcohol multiplies the effect of tranquilizers, you'll quickly fall asleep: that's the time to call a cab. A good party is a short party.
After the party: call to say thank you. Wait respectfully for the next party (respect a one-month interval, which might be reduced to a week during vacation periods).
Finally, a consolatory perspective: with the help of age, the need to celebrate diminishes, the inclination for solitude increases, and real life takes over again.